Ali Khamenei praises Umar ibn Al-Khattāb for his justice [Rare Video]

بسم الله الرحمن الرحیم

Ali Khamenei, the current supreme leader of Iran, praises Amir al-Muminin Omar bin Khattab (ra) for his justice. He doesn’t name Omar (ra) but simply refers to him as the “Second Caliph”. He mentions the famous story of an egyptian who was beaten by by the son of Amr ibn al-As and how Omar (ra) established justice. After mentioning the story he then says: “This is the beauty of Islam”.

The speech is from his Friday sermon in Tehran (28 years ago).

Video:

“Abu Bakr & `Umar masters of youth and elderly of paradise”

By Hani

Posted by13S2010

Original article link

 

al-Salamu `Aleykum,

The narration mainly from `Ali (ra) that the Prophet (saws) said “Abu Bakr and `Umar are the masters of the young and mature men of paradise after the Messengers and Prophets.”

The Hadith is narrated through a good number of chains, especially from `Ali (ra), other narrations come from Anas (ra), abu Juhayfah (ra), abu Sa`eed (ra), abu Hurayrah (ra) and ibn `Umar (ra).

Some of these narrations are good, some have minor weakness, some have major weakness. Those of minor weakness are useful for strengthening the Hadith, the ones of extreme weakness are rejected.

Below I list what I found to be good chains, or Hasan li-Dhatihi:

What is authentic from the narration of `Ali ibn abi Talib al-Hashimi (ra):

1)
Wahb bin Baqiyyah al-Wasiti (Thiqah) -> `Umar bin Yunus al-Yamami (Thiqah) -> al-Hasan bin Zayd bin al-Hasan bin `Ali ibn abi Talib (Saduq Fadil Yahim) -> Zayd bin al-Hasan bin `Ali ibn abi Talib (Thiqah Jaleel) -> al-Hasan ibn `Ali bin abi Talib (Sahabi).
GRADING: Hasan.
Source: Fada’il al-Sahaba li-Ahmad ibn Hanbal.
حَدَّثَنَا عَبْدُ اللَّهِ , قَالَ : حَدَّثَنِي وَهْبُ بْنُ بَقِيَّةَ الْوَاسِطِيُّ ، قثنا عُمَرُ بْنُ يُونُسَ الْيَمَامِيُّ ، عَنِ الْحَسَنِ بْنِ زَيْدِ بْنِ حَسَنٍ ، قَالَ : حَدَّثَنِي أَبِي ، عَنْ أَبِيهِ ، عَنْ عَلِيٍّ ، قَالَ : كُنْتُ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ ، فَقَالَ : “ يَا عَلِيُّ ، هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ وَشَبَابُهَا بَعْدَ النَّبِيِّينَ وَالْمُرْسَلِينَ

In al-Shari`ah lil-Ajurri we read more details:
قَالَ: جَاءَهُ نَفَرٌ مِنَ الْعِرَاقِ فَقَالُوا: يَا أَبَا مُحَمَّدٍ، حَدِيثٌ بَلَغَنَا أَنَّكَ تُحَدِّثُهُ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ فِي أَبِي بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، فَقَالَ: نَعَمْ، حَدَّثَنِي أَبِي، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: كُنْتُ عِنْدَ رَسُولِ اللَّهِ K فَأَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ، فَقَالَ: “ يَا عَلِيُّ، هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ بَعْدَ النَّبِيِّينَ وَالْمُرْسَلِينَ

2)
al-Hasan bin `Arafah (Saduq Hasan) -> Waki` bin al-Jarrah (Thiqah Hujjah Imam) -> Yunus ibn abi Ishaq (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: Musnad abi Ya`la al-Mousili.
حَدَّثَنَا الْحَسَنُ بْنُ عَرَفَةَ، حَدَّثَنَا وَكِيعُ بْنُ الْجَرَّاحِ، حَدَّثَنَا يُونُسُ بْنُ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، قَالَ: كُنْتُ جَالِسًا عِنْدَ رَسُولِ اللَّهِ  فَأَقْبَلَ أَبُو بَكْرٍ، وَعُمَرُ، فَقَالَ رَسُولُ اللَّهِ : “ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الأَوَّلِينَ وَالآخِرِينَ إِلا النَّبِيِّينَ وَالْمُرْسَلِينَ، يَا عَلِيُّ، لا تُخْبِرْهُمَا

3)
Zuhayr bin Harb (Thiqah Thabt) -> Waki` bin al-Jarrah (Thiqah Hujjah Imam) -> Yunus ibn abi Ishaq (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: Musnad abi Ya`la al-Mousili.
حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا وَكِيعٌ، عَنْ يُونُسَ بْنِ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، قَالَ: كُنْتُ عِنْدَ النَّبِيِّ  فَأَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ، فَقَالَ: “ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الأَوَّلِينَ، وَالآخِرِينَ، إِلا النَّبِيِّينَ وَالْمُرْسَلِينَ

4)
`Abdul-Razzaq bin Mansour (Thiqah) -> `Ubaydullah ibn Musa al-`Absi (Thiqah Yatashayya`) -> Yunus ibn abi Ishaq (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: Mu`jam ibn al-A`rabi al-Sufi.
نا عَبْدُ الرَّزَّاقِ بْنُ مَنْصُورِ بْنِ أَبَانَ الْبُنْدَارُ، نا عُبَيْدُ اللَّهِ بْنُ مُوسَى الْعَبْسِيُّ، نا يُونُسُ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، قَالَ: كُنْتُ جَالِسًا مَعَ النَّبِيِّ  إِذْ أَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ، فَقَالَ: “ يَا عَلِيُّ، هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الأَوَّلِينَ وَالآخِرِينَ إِلا النَّبِيِّينَ وَالْمُرْسَلِينَ لا تُخْبِرْهُمَا يَا عَلِيُّ

5)
Hasan bin `Ali bin Shabeeb (Thiqah) -> `Amro bin `Ali bin Bahr (Thiqah Hafiz) -> `Abdullah bin Muhammad bin Yasin (Thiqah Ma’moun) -> Muhammad ibn Ma`mar (Thiqah) -> Ahmad bin `Abdullah ibn Shuja` (Laysa bihi Ba’s) -> al-Qasim bin Muhammad bin `Abbad (Thiqah) -> abu `Asim al-Dahhak (Thiqah Thabt) -> Sufiyan al-Thawri (Thiqah Imam Hujjah) -> Tu`mah bin Ghaylan (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: al-Fawa’id al-Ghaylaniyat lil-Shafi`i.
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيِّ بْنِ شَبِيبٍ، ثنا عَمْرُو بْنُ عَلِيٍّ، ح وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ يَاسِينَ، ثنا ابْنُ مَعْمَرٍ، ح وَثنا أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ شُجَاعٍ، ثنا الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ عَبَّادٍ، قَالُوا: ثنا أَبُو عَاصِمٍ، عَنْ سُفْيَانَ، عَنْ طُعْمَةَ بْنِ غَيْلَانَ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، أَنّ النَّبِيَّ  قَالَ: “ أَبُو بَكْرٍ وَعُمَرُ، سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ مَا خَلَا النَّبِيِّينَ وَالْمُرْسَلِينَ، لَا تُخْبِرْهُمَا

6)
abu al-Ahwas Muhammad bin al-Haytham (Thiqah Thabt) -> Yusuf bin `Adi al-Taymi (Thiqah) -> `Abdul-Rahman al-Muharibi (Thiqah Mudallis) -> Isma`eel ibn abi Khalid (Thiqah Thabt) -> Zubayd bin al-Harith (Thiqah Thabt) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Sahih can be weakened with Tadlees.
Source: al-Fawa’id al-Ghaylaniyat lil-Shafi`i.
عَنْ عَلِيٍّ، قَالَ: “ نَظَرَ رَسُولُ اللَّهِ  إِلَى أَبِي بَكْرٍ وَعُمَرَ مُقْبِلَيْنِ، فَقَالَ: يَا عَلِيُّ، هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الْأَوَّلِينَ وَالآخِرِينَ مَا خَلَا النَّبِيِّينَ وَالْمُرْسَلِينَ، لَا تُحَدِّثْهُمَا “، قَالَ: فَمَا حَدَّثْتُهُمَا حَتَّى مَاتَا، ذَكَرَ أَبُو الْأَحْوَصِ مُحَمَّدُ بْنُ الْهَيْثَمِ الْقَاضِي، قَالَ: ثنا يُوسُفُ بْنُ عَدِيٍّ، ثنا الْمُحَارِبِيُّ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ زُبَيْدٍ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، عَنِ النَّبِيِّ  مِثْلَهُ

What is authentic from the narration of `Abdul-Rahman ibn Sakhr abu Hurayrah (ra):

1)
Muhammad bin Bashar al-`Abdi (Thiqah Hafiz) -> Salim bin Qutaybah al-Khurasani (Thiqah) -> Yunus ibn abi Ishaq (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: Fada’il al-Sahaba li-Ahmad ibn Hanbal.
دَّثَنَا عَبْدُ اللَّهِ، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ بُنْدَارٌ، قثنا سَالِمُ بْنُ قُتَيْبَةَ، قثنا يُونُسُ بْنُ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ  لأَبِي بَكْرٍ وَعُمَرَ: “ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ

What is authentic from the narration of Anas ibn Malik (ra):

1)
al-Hasan bin al-Sabbah (Thiqah) -> Muhammad bin Kathir al-Masisi (Saduq Kathir al-Ghalat) -> `Abdul-Rahman al-Awza`ee (Thiqah Ma’moun) -> Qatadah al-Sadusi (Thiqah Thabt Tadlisuhu Khafif).
GRADING: Hasan.
Source: Jami` al-Tirmithy.
حَدَّثَنَا الْحَسَنُ بْنُ الصَّبَّاحِ الْبَزَّارُ ، حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ الْعَبْدِيُّ ، عَنِ الْأَوْزَاعِيِّ ، عَنْ قَتَادَةَ ، عَنْ أَنَسٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : “ لِأَبِي بَكْرٍ وَعُمَرَ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ إِلَّا النَّبِيِّينَ وَالْمُرْسَلِينَ , لَا تُخْبِرْهُمَا يَا عَلِيُّ “ . قَالَ أَبُو عِيسَى : هَذَا حَسَنٌ غَرِيبٌ هَذَا الْوَجْهِ

al-Albani graded the Hadith as “Sahih li-Ghayrihi” based on the multitude of good and acceptable chains.

Ali bin abi Talib on the superiority of Abubakr & Umar

بسم الله الرحمن الرحيم

Detailed research on the chains of Hadith-ul-Afdaliyyah (Narration of Superiority).

Visit twelvershia.net here:

http://twelvershia.net/2013/12/26/detailed-research-on-the-chains-of-hadith-ul-afdaliyyah-narration-of-superiority/

Shia mockery of the saying of Prophet (saww) and a glimpse of their own book

Shia often mock the saying of the Prophet (saww) regarding Umar (ra):

Umar bin Al-Khattab asked permission of Allah’s Apostle to see him while some Quraishi women were sitting with him and they were asking him to give them more financial support while raising their voices over the voice of the Prophet. When ‘Umar asked permission to enter, all of them hurried to screen themselves. The Prophet admitted ‘Umar and he entered, while the Prophet was smiling. ‘Umar said, “May Allah always keep you smiling, O Allah’s Apostle! Let my father and mother be sacrificed for you!” The Prophet said, “I am astonished at these women who were with me. As soon as they heard your voice, they hastened to screen themselves.” ‘Umar said, “You have more right, that they should be afraid of you, O Allah’s Apostle!” And then he (‘Umar) turned towards them and said, “O enemies of your souls! You are afraid of me and not of Allah’s Apostle?” The women replied, “Yes, for you are sterner and harsher than Allah’s Apostle.” Allah’s Apostle said, “O Ibn Al-Khattab! By Him in Whose Hands my life is, whenever Satan sees you taking a way, he follows a way other than yours.”

_{Sahih Bukhari Volume 8 hadith 108}

I often read Shias criticizing this hadith. Some declare it to be illogical, some consider it to be blasophemous, some consider it to be impossible. Interestingly, Shias have an exactly similar hadith regarding Ali (ra), with which they have no problem.

Shaikh Saduq records the following tradition in his book

وبهذا الاسناد عن علي عليه السلام قال : قال لي النبي صلى الله عليه وآله : ما سلكت طريقا ولا فجا إلا سلك الشيطان غير طريقك وفجك

According to the same documentation, it is narrated that Ali (s) said that God’s Prophet (s) told him, “Whatever road you take, Satan will go the opposite way.”

^{Uyoon Akhbar al-Reza} 

By Kalaam

Posted by 13S2010

`Umar begins distributing the wealth starting with Ahlul-Bayt

al-Salamu `Aleykum,

This is not a rare narration, there’s a lot of chains and texts for this Khabar. We start with two authentic ones then we mention others.

From Musannaf ibn abi Shaybah:

حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، قَالَ: ثنا الْقَاسِمُ بْنُ مَعْنٍ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، أَنَّ عُمَرَ، أَرَادَ أَنْ يَفْرِضَ لِلنَّاسِ، وَكَانَ رَأْيُهُ خَيْرًا مِنْ رَأْيِهِمْ، فَقَالُوا: ابْدَأْ بِنَفْسِكَ، فَقَالَ: «لَا، فَبَدَأَ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،» فَفَرَضَ لِلْعَبَّاسِ ثُمَّ عَلِيٍّ حَتَّى وَالَى بَيْنَ خَمْسِ قَبَائِلَ حَتَّى انْتَهَى إِلَى بَنِي عَدِيِّ بْنِ كَعْبٍ

[Zayd bin al-Hubab told us (Thiqah Imam), al-Qassim bin Ma`n told us (Thiqah Imam Kufi), from Ja`far (al-Sadiq), from his father, that when `Umar wanted to distribute among the people, and he was the best of them in opinion, they said: “Begin with yourself.” So he said: “No, I begin with those closest to the Prophet (saw).” So he distributed to al-`Abbas then to `Ali the Khums and continued to do so for every tribe until he ended with bani `Adi bin Ka`b.]

حَدَّثَنَا وَكِيعٌ، قَالَ ثنا سُفْيَانُ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا وَضَعَ عُمَرُ بْنُ الْخَطَّابِ الدَّوَاوِينَ اسْتَشَارَ النَّاسَ، فَقَالَ: «بِمِنْ أَبْدَأُ؟» قَالَ: ابْدَأْ بِنَفْسِكَ؟ قَالَ: «لَا، وَلَكِنِّي أَبْدَأُ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَبَدَأَ بِهِمْ»

[Waki` told us (Thiqah Imam), Suffiyan told us (Thiqah Imam), from Ja`far, from his father, that he said: When `Umar was establishing the Diwans, he consulted the people. He asked: “With whom do I begin?” They said: “Begin with yourself?” He said: “No, but I shall begin with those closest to the Prophet (saw).” So he began with them.]

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَسَدِيُّ، قَالَ: ثنا حِبَّانُ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ، أَنَّ عُمَرَ، أُتِيَ مِنْ جَلُولَاءَ بِسَبْعَةِ آلَافِ أَلْفٍ فَفَرَضَ الْعَطَاءَ فَاسْتَشَارَ فِي ذَلِكَ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: «ابْدَأْ بِنَفْسِكَ، فَأَنْتَ أَحَقُّ بِذَلِكَ» ، قَالَ: لَا، بَلْ أَبْدَأُ بِالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِمَّنْ شَهِدَ بَدْرًا حَتَّى يَنْتَهِيَ ذَلِكَ إِلَيَّ، قَالَ: فَبَدَأَ فَفَرَضَ لِعَلِيٍّ فِي خَمْسَةِ آلَافٍ، ثُمَّ لِبَنِي هَاشِمٍ مِمَّنْ شَهِدَ بَدْرًا، ثُمَّ لِمَوَالِيهِمْ، ثُمَّ لِحُلَفَائِهِمْ ثُمَّ الْأَقْرَبِ فَالْأَقْرَبِ حَتَّى يَنْتَهِي ذَلِكَ إِلَيَّ

[Muhammad bin `Abdullah al-Asadi told us, Hibban told us, from Mujalid, from al-Sha`bi, that they brought `Umar seven million from Jalula’, so he ordered their distribution and consulted. `Abdul-Rahman bin `Awf said: “Start with yourself, you have the most right.” He replied: “No, I shall begin with those closest to the Prophet (saw), those who witnessed Badr until I end with myself.” So he ordered that `Ali receive five thousand, then to bani Hashim, those of them that witnessed Badr, then to their servants, then allies, and he kept on going until his own turn.]

From al-Amwal lil-Qassim bin Salam:

قال : وحدثت عن عبد الوهاب بن عبد المجيد الثقفي ، عن جعفر بن محمد ، عن أبيه ، أن عمر ألحق الحسن والحسين بأبيهما ، وفرض لهما في خمسة آلاف وحدثني نعيم بن حماد ، عن عبد العزيز بن محمد ، عن جعفر بن محمد ، عن أبيه ، أن عمر فعل ذلك بالحسن والحسين

[He said: And I was told from `Abd Wahb bin `Abdul-Majeed al-Thaqafi, from Ja`far bin Muhammad, from his father, that `Umar followed `Ali by his sons al-Hasan and al-Husayn giving them five thousand. And Nu`aym bin Hammad (Imam Saduq) told me, from `Abdul-`Aziz bin Muhammad al-Darawardi (ٌHasan al-Hadith) from Ja`far bin Muhammad, from his father, that `Umar indeed did so with al-Hasan and al-Husayn.]

Additional reports from al-Amwal li ibn Zinjawayh:

حدثنا حميد قال أبو عبيد : أنا أبو النضر ، وعبد الله بن صالح ، عن الليث بن سعد ، عن محمد بن عجلان قال : لما دون عمر الديوان قال : بمن نبدأ ؟ قالوا : بنفسك فابدأ ، قال : لا ، إن رسول الله إمامنا ، فبرهطه نبدأ ، ثم الأقرب فالأقرب

حدثنا حميد قال أبو عبيد : وأنا إسماعيل بن مجالد ، عن أبيه مجالد بن سعيد عن الشعبي قال : لما افتتح عمر العراق والشام ، وجبي الخراج ، جمع أصحاب رسول الله صلى الله عليه وسلم ، فقال : إني قد رأيت أن أفرض العطاء لأهله الذين افتتحوه ، قالوا : نعم الرأي رأيت يا أمير المؤمنين ، قال : فيمن نبدأ ؟ قالوا : ومن أحق بذلك منك ؟ ابدأ بنفسك ، فقال : لا ، ولكني أبدأ بآل رسول الله صلى الله عليه وسلم ، فكتب عائشة أم المؤمنين في إثني عشر آلاف وكتب سائر أزواج النبي صلى الله عليه وسلم في عشرة آلاف ، ثم فرض بعد أزواج النبي لعلي بن أبي طالب خمسة آلاف : ولمن شهد بدرا من بني هاشم

حدثنا حميد أنا أبو نعيم ، أنا أبو بكر بن عياش ، عن عبد الله ، قال : سمعت ابن شهاب ، عن سعيد بن المسيب قال : لما أتي عمر بخمس الأعاجم قال : لا والله لا يظلني سقف بيت حتى أقسمه ، أين ابن عوف وابن الأرقم ؟ بيتا عليه ، ثم غدا عليه حين أصبح ، فكشف عنه ، فلما رآه قال : إن قوما أدوا هذا لأمناء ، علي بالحسين بن علي فبدأ به قبل الناس ، فحثا له حثالة ، ثم أمر لأمهات المؤمنين بعشرة آلاف ، ولعائشة باثني عشر ألفا ، ثم قال للناس : أشيروا علي ، فأعطى حثوا وكيلا ، الكيل : الوزن ، فلا أدري

أنا حميد ثنا عبد الله بن صالح ، ثنا الليث بن سعد ، عن عبد الرحمن بن خالد الفهمي ، عن ابن شهاب ، أن عمر ، حين دون الدواوين فرض لأزواج النبي اللاتي نكحن  نكاحا في اثني عشر ألف درهم ، اثني عشر ألف درهم ، وفرض لجويرية ولصفية ستة آلاف درهم ستة آلاف ، لأنهن كانتا مما أفاء الله على رسوله ، وفرض للمهاجرين الذين شهدوا بدرا خمسة آلاف خمسة آلاف ، وفرض للأنصار الذين شهدوا بدرا أربعة آلاف أربعة آلاف ، وعم بفريضته المهاجرين الذين فرض لهم رسول الله صلى الله عليه وسلم كل صريح من الذين شهدوا بدرا ، وحليف  ومولى شهد بدرا ، وجعل مثل ذلك حلفاء الأنصار ومواليهم ، فلم يفضل أحدا منهم على أحد

by Hani

Posted by 13S2010

Is “Prayer better than Sleep” in Fajr Adhan innovation of Sayyedina `Umar [ra]?

بسم الله الرحمن الرحیم

Refuting the claim of the Shia that ‘Tathweeb’ is innovation of Sayyedina Umar bin Khatab (ra).

There are numerous Ahadeeth (narrations) that go back to companions Anas, Ibn Umar, and Abi Mahthoora (may Allah be pleased with them) that all imply that the Prophet (pbuh) ordered الصلاة خير من النوم “Prayer is better than sleep” (Al-salaatu khayrun min al-nawm) in Fajr athaan.

Here are some narrations:

It was narrated that Abu Mahdhoorah (may Allaah be pleased with him) said: I said: “O Messenger of Allaah, teach me the Sunnah of adhaan.” He wiped the front of my head and said: “Say Allaah akbar, Allaahu akbar, Allaah akbar, Allaahu akbar (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, Allaah is Most Great)… And if it is Fajr prayer, then say: Al-salaatu khayrun min al-nawm, al-salaatu khayrun min al-nawm (Prayer is better than sleep, prayer is better than sleep).

According to another, similar report, it says: “Al-salaatu khayrun min al-nawm, al-salaatu khayrun min al-nawm (Prayer is better than sleep, prayer is better than sleep) in the first adhaan of dawn.”

[Narrated by Abu Dawood, 501; al-Nasaa’i, 633; classed as saheeh by al-Albaani in Saheeh Abi Dawood.]

According to another report narrated by Abu Dawood (504) from Abu Mahdhoorah (may Allaah be pleased with him): He used to say in Fajr: “al-salaatu khayrun min al-nawm (Prayer is better than sleep). Classed as Saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.

It was narrated that Anas (may Allaah be pleased with him) said: It is Sunnah for the muezzin, after saying Hayya ‘ala al-falaah (come to prosperity), to say: “al-salaatu khayrun min al-nawm (prayer is better than sleep)” twice.

Shaykh al-Albaani (may Allaah have mercy on him) said:

[This was narrated by al-Daaraqutni (90), Ibn Khuzaymah in his Saheeh and al-Bayhaqi in his Sunan (1/423), and he said: its isnaad is Saheeh.]

It was also narrated by al-Daraaqutni and al-Tahhaawi (1/82) via Hushaym from Ibn ‘Awn with the wording: In the adhaan for Fajr prayer, when the muezzin said: Hayya ‘ala al-falaah (come to prosperity), he said: “al-salaatu khayrun min al-nawm (prayer is better than sleep),” twice. This version was narrated by Ibn al-Sakan who classed it as saheeh, as it says in al-Talkhees, 3/148

and many more…

Evidence from Shia sources that their infallible Imams consider “al-salaatu khayrun min al-nawm” to be a Sunnah not innovation: (Thanks to brother Farid for finding and transliting the narrations)

Here are some narrations by Shias, that would be authenticated according to the standards of most Shia scholars, that claim that tathweeb is a sunnah:

فأما ما رواه محمد بن علي بن محبوب عن أحمد بن الحسن عن الحسين عن حماد ابن عيسى عن شعيب بن يعقوب عن أبي بصير عن أبي عبدالله (ع) قال النداء والتثويب في الاذان من السنة.

Rough translation: Abu Abdullah said, “The calling and the tathweeb in athaan is from the sunnah.”

الحسين بن سعيد عن فضالة عن العلا عن محمد بن مسلم عن أبي جعفر عليه السلام قال: كان أبي ينادي في بيته بالصلاة خير من النوم ولو رددت ذلك لم يكن به بأس.

Rough translation: Abu Ja’afar used to say, “My father used to call out from his house in prayer: Alsalatu khairun min al-nawm, and doing this is fine.”

[Source: al-Istibsaar] 

Conclusion: This seems to be an innovation by Ahlulbayt. =p

Note: Claiming that this is done due to taqiyyah is absurd since some Sunnis said that it isn’t a sunnah like Tawus, and nobody did anything to Tawus. He wasn’t ostracised, banished, beaten, or killed. So, why would we assume that the Imams saying that this is not sunnah would hurt them? May Allah keep our minds safe from such illusions.

Article prepared by 13S2010

Sources used in writing this post:
http://islamqa.info/en/ref/45518 
http://islamic-forum.net/index.php?showtopic=16978&#entry111250


Update:
Click here for detailed Article, written by a former Shia:
http://twelvershia.net/2013/08/15/al-salatu-khayrun-min-al-nawm-part-1/

Well known Shia scholar about the justice of Amir al-Muminin Omar (ra) during his caliphate

بسم الله الرحمن الرحیم

Great and well-known shia scholar, Ayatolah Murtaza Mutahari, praised Amir al-Muminin Omar ibn al-Khatab (may Allah be pleased with him) for his  justice (adl) during his caliphate.

In his book (عدل الهی which means Divine Justice)  Murtaza Mutahari writes on page 221-222:

عمرو عاص از طرف عمر حاكم مصر بود ، روزی پسر عمرو عاص به صورت يكی‏ از رعايا سيلی زد ، ستمديده به نزد عمرو عاص رفته شكايت كرد ولی وی‏ ترتيب اثر نداد . اين مرد غيور حركت كرد به مدينه و نزد عمر آمد و عرض‏ حال داد . عمر ، عمر و عاص و پسرش را احضار و محاكمه نمود در اين‏ محاكمه يك جمله تاريخی ازعمر نقل شده است خطاب به عمر و عاص و پسرش گفت : متی استعبدتم الناس و قد ولدتهم امهاتهم احرارا ” از كی مردم را برده خويش گرفته‏ايد در حالی كه از مادران خويش آزاد متولد گرديده‏اند ” سپس دستور قصاص صادر نمود

عمر با پسر خودش نيز همينطور رفتار نمود ، وقتی ثابت گرديد پسرش‏ شراب خورده است حد الهی را درباره او اجرا نمود . اينها عدالتی بود كه رسول خدا ( صلی الله عليه و آله و سلم ) به مسلمين‏ آموخته بود و مسلمين هنوز آن را فراموش نكرده بودند ، و به عبارتی ديگر ، چرخی بود كه رسول خدا به حركت آورده بود و تا مدت زيادی كم و بيش به‏ همان شكل به حركت خود ادامه می‏داد

English Translation: Amr ibn al-as was the ruler of Egypt appointed by Umar. One day the son of Amr ibn al-as slapped a peasantry on his face so he went to Amr ibn al-as and complained to him but it was not effective. This brave man then moved to Madina and went to Umar and explained to him the situation he faced. Umar summoned Amr ibn al-as and his son and put them on trial. In this trail a historical statement is quoted from Umar: Addressing Amr ibn al-as and his son, he said: “Since when have you taken people as your slaves when they are born free from their mothers” and then issued the retribution order.

Umar also treated his own son in the same way . When it was proved that his son drunk alcohol he carried out the divine had.   These were the justices that the Messenger of Allah (salalahu alaihi wa alihi wasalam) taught  Muslims and Muslims still had not forgotten it, or in other words,  it was a wheel that the Messenger of Allah brought to move and for a great period more or less it would continue to move in the same way.

Scan of the Arabic version:

Posted by : 13S2010